...and the general, the classification of the third classification of that general. I'm talking about the MinDuo, which is... Min is a weapon, which means initiation, and Tor is the liberation from the teachings. And so from the basis of these two... the initiation and the teaching, and then they generate the nyam-nyong, which is experience, right? The experience is called nyam-nyong, and there is a definition of that. Here is the ... points out that there is the ways to illustrate it, the Satyapath's view of the Kwan-de-yer-my. It's the samsara and the nirvana two-in-one.

[01:01]

It's in this way that is called the samsara and the nirvana of the two-in-one on the basis of this. The two prerequisitions of the initiation and the teaching generates the special experience, the yogic experience. And for example, on the experience of the samsara, which is Korean, on the basis of the experience of the samsara, then from that, what actually generates, what actually convinced for yogis is to abandoning all the doubts towards to the teaching, authentic teaching. So it's called abandoning the doubts on the subject of authentic teaching is called a laktapong.

[02:11]

And this laktapong is the advantage from the advantage point of view of the experience of the the impure perception, in other words, mainly that we generally experience samsara here, but in this particular yogic practice level, going through psychological experience of the, what do you call the various realms of sentient beings, such as, especially, that are talking about the lower realms and suffering of suffering, you know, those things. Hungry ghosts and the hell realms and these experienced levels, you would experience because you do emphasized on the various levels.

[03:15]

Remember on the navel chakra, there are the nerves where it presents the realms of sentient beings, some sort of. Then, of course, through that practice, the experience of that path, path of experience, and then we could understand established all the vehicles of the teachings, the various various teachings in one. Right? Then the result of that, by the , the result of the experience and what happened is increasing the joy, the supreme joy

[04:21]

The Supreme Enlightenment. So here is the London teaching is established in a special kind of manner of technical points. Four logic. Tsama-shi is the four authentic or the logic points. Tsama-shi. Four logics. Four logics. Four logics way to explain this teaching of all dharmas. Tsama-shi is established, right? Exposed. Exposed. Tsama-shi. It's like a treatment for authenticity.

[05:24]

For authenticity, right? Oh, for authenticity. For authenticity. Well, Alzheimer is generally... It's generally reasoning. Reasoning, but... But there seems to be this... Ah, the authenticity you should give it then. Well, because it's not just, you know, it's also experience in the groups where... Mm-hmm. usually western speaking we don't call that reason sanskrit is promenat promenat right promenat each system had their prominence it's all the ways that they accept something so we don't in this in america we don't accept well so that it's true even if it's a guru but it tells you it's a promenat Authentics. Basically, it's better to use autentics. Authentic. Lama Tsama, the authenticity of the Guru.

[06:29]

And then the Danyu Tsama is the autentic of the two teeth. And Yanyu Tsama is the experience of autentics. And the Devu Tsama. Then there's a result of... So there are four types of these things, ways to explain. This one is, again, that the verses that we are translating, this one is from the... I don't know which member of the... This is 15. 15 the verses. This is 15 the verses. And then Kunjung Tunju is saying, yes, then they see parto means the second leaf.

[07:35]

Oh. See, parto, the first and second leaf, parto is in between. Yeah. And this parto is usually in the middle leaf. Yeah, so there are three parts in the center. Well, firstly, what happened? First. The middle layer is going to the next part. From these emanate or toys. Or emanate and reassembled. Reassembled, right? Emanate and reassembled from these... Okay. your mind and your breath or the air which caused then what happened is the dawa under to death.

[08:37]

Pate is the instinctively that you kind of generate a kind of awareness, a wisdom, that kind of understanding of the philosophical point of view, of the realization of the viewpoint, of the realization through the experience of that thing that appears, right? . [...]

[09:43]

Now I use the perception. So in other words, you are generating some knowledge, external, ordinary knowledge in the data. 3.75, 3.75. Thilaten e Thadugnam. Thilaten e Thadugnam. On the basis of that, that all the viewpoints of this, the Hindu viewpoint, or the different types of Buddhist viewpoints, and everything, everything, all viewpoints of philosophical viewpoints, everything becomes a The experience level. To understand means to understand at the time of the experience.

[10:57]

Everything is in one view or one vehicle. So you understand everything is in one taste. So I used to... Oh. That's why? That's why. [...] So the experiences appearing are established as one... understood was establishing one vehicle. That's right. So I think what this means is like, you know, some people have an experience and then they go off in this, you know, right at Vaita Vedanta, some Hindu school.

[11:59]

Some people have another experience, maybe dualistic experience, and they go off on the Samkhya system, five this and five that. Somebody else has this experience, you know, and they become a Vaishnavas, somebody becomes materialist and like that. And you, the yogi, in your panorama experience go, oh, based on that experience, I understand why that dualistic person sees it this way. Oh, Vedanta sees it that way. Thank you, sees it this way. But my experience comprehends all that. And I see all those as one. That's right. That's very close, yeah. Oh, and that's what you were saying, Hindu views. Yeah, yeah, yeah. The whole thing is, in one taste, one of the Okay, the end of that is what we are talking to again is the result, the experience of the perception, the perception of the Buddha perception.

[13:12]

the Dathagata perception is, Dathagata has five aspects, right? In the tantric, Buddhist, Amidara tantric teachings, Dathagata has five families. It's called Rigna. So each body, in our body, has also Physically, there is some sort of desire. The yigi is kind of potentially at a seed level. There is a potential level that if we are able to enter through the yoga practices, mind and air, to enter into that, through that... put their things in air into the world and then also I hear this talking about the Tangba is kind of clarified essence.

[14:31]

They talk about there is not only the wind and nerve. of the winded consciousness alone, but there is, inside of the nerve, there is some vital nerves, contains the kum, which is what? Element. So there are techniques, ways to meditate, like heat yoga, and this Madhya Yogini teaching talk about heat yoga, and a chamber where that also, they are heated, And the purpose of heating inside of these things, the element needs to be purified, right? So when they hear the same thing, when the prana and the consciousness and all these elements are purified, panel links at the end of that. Panel links at the end.

[15:32]

Then what happens is that because of the... these three things together in the same one particular places of the potential or root, the seed of the family of the Buddha, then one just wakes up, appears the experience of the Tadakara, the resolve of Myanmar. Now you feel like Buddha, you know. Is this yoga practice special practice or just doing the sadhana? These are, sadhana tells you, remember sadhana tells you, the body mandalas, the body mandalas. Right, so this is like when you do the body mandala, this is the yoga practice. The body mandala tells you where it's location. And the physical location.

[16:36]

Then there is a call. And at the end of the completion state. In the completion state. And then it tells you a little bit how to do it. So that's when you have the stuff in your mouth. Then there's an addition. Then there's an addition. how to utilize your nerves. There are a lot of practices, how to open your central channel and how to, the element, the kum, kum is everywhere. And then the kum, the lung sen kum, zhao, lung sen kum. These are the two practices.

[17:40]

There are special packages of practices that you can take it out. After you receive universal initiation, alum one, and everything, then, of course, a special alum day teaching you receive, then you can take it out, these important teachings you can practice. So in the fruit of this, these clarified thoughts and errors are experienced as the vain letter to the five families and the consorts? Yiki, it comes from Yiki. Taik means a combination of that, what I call the vein letter.

[18:43]

Talking about the vein letter. The vein letter is potentially that location of the various of the chakos that we do have, right? Okay, Tu means the locative, locative. The place will tell you the grammar, locative. at the place, at the place of those. That's what happens. The nerves and the nerve [...] purified and clear in those places, then what happens?

[19:44]

The yogi is experiencing the inner Buddhists, the female five Buddhists. That's the same thing. So there are three stages here. So what happens? The wind and mind are absorbed and the absorption means absorbed in the central channel. Where are the wind and wind absorbed? Usually using the central channel. So that's the first one.

[20:47]

And that's the completion state's practice inside Hay-Wantra explains that clearly. Then the second one is the wind and mind are emanated and then absorbed. I know in the Vajrayogini practice the different practices where you come into. Right, right. There's no Togu in the Vajraya. Not particularly. But I think this maybe it's a combined from the general Anutara practice. And then the last one is when the wind and mind are greatly purified.

[21:55]

And that's just coming from kind of more practice. Yeah. And that's what I do. Shidenos, uh... Oh, okay. So he... He says Tanbo, Bar, Du, Tama. Right, right. Yeah, that's the name of the Khandupo. Oh, okay, yeah. We talked all the time about the accumulation of the elements. Mm-hmm. Khandupo, Tanpo, Khandupo, Parma, Khandupo, Tama. The first one, the middle one, and the last one. I didn't figure it out. Okay. Okay, I think we will be able to read next, and we will come. Uh-huh. Specifically, we will come. Yeah. Now the... How is it? This is Chitin Tsumba. Depending on that... Because of that...

[23:06]

the perception is now from impure perception to change into pure perception because of you reaching the consciousness and the prana into the right place with the help of the pure elements everything is in the because of that then you will have a reflection of the result of that experience and so therefore then the toil means it will generate the great bliss or the joy and excitement and joy and interests and to get to reach the real, to reach out the real experience of Buddha.

[24:13]

That is saying, you know, that's a symbol there. And now the Chiton Sumba, the third, the general division of the The result of non-digitiation of the samsara and the nirvana is, again, the Dagmar Tenzin's... He quoted from Dagmar Tenzin's... Verse 16. Verse 16. Verse 16, right? That's right. Okay. That... I'm not too sure. Here the thing is, if one think about in this prior course of the natural state of our life,

[25:28]

when we're born, physically born, and the sum between the born mind and the prana and everything. In this, if you think about that way, then we can also agree there is a spontaneousness is there. Because that one can accept this spontaneousness. Because as soon as we are born, we already have that well-equipped. We are well-equipped at the same time, either in pure situation or the pure situation. So therefore, it's the spontaneous into this. And if you tighten them from the measurements, so all those, the measureless, boundless, the characteristics, qualities, all these talk about the Buddha qualities, and all the omnicious knowledge, all these things are called qualities.

[26:49]

And this compound, the groups of quality, of payabra, that in Diabetes is innumerable or unboundless knowledge. And that is, that kind of thing is called transformation. It's called nature, it's called transformation. Can I turn to one another? Yes, please. So, if one meditates, reflects in the nature of the cause as being spontaneous, then the host of limitless qualities, or then... that is transformed into the host of limitless qualities. So the point is, you meditate on that, and when you see that spontaneous, you know, how the cause came together spontaneously, all those interrelationships, then when you see that nature as spontaneous, then you see it's really qualities.

[27:52]

Yeah, yeah, yeah. So it's seeing it as spontaneous that allows it to be transformed into qualities. Seeing it as spontaneous. Yeah. So earlier we talked about how in the cause, you know, all these things arise spontaneously. Like ignorance, clarity, ignorance, anger, attachment, those arise. And then associated with attachment, there was the left channel, the diseases, all those happen spontaneously together and interrelatedly. And when you see how they happen across spontaneously, then you see it's not kind of some sort of negative thing, it's actually a limitless quality. Is that one? Well, I think that's kind of really... Not too close.

[28:55]

It's very close. I think it's, in a way, it is saying that way. If you understand... It does. Right. That helps, right? Yeah, to me, I thought, you know, it was more from thinking of them as completely interdependent. But they're also completely... They just kind of arise, and they don't arise from one cause. And that's the spontaneity? They arise spontaneously, and they're always interrelated. Yes, they're always interrelated. Well, particularly in this, you can penetrate it in many ways to penetrate it, but basically here work, you say, if, and that makes it. Or when? When you think about the actual matter of the natural state about samsara and the nirvana, the basis of samsara and the nirvana is something has to do with the physical nerves and the vital airs and then there is a vital consciousness.

[30:15]

And then the elements are these things where These things were born naturally when we were conceived. Automatically we were born, right? That's called the natural state of that cause. If you think that way, then what that is you can probably would say there is spontaneousness. And in this way, it's going to be spontaneous. In a way, when you think about we were born, everything is spontaneous. You cannot figure it out. It's a spontaneous. This might be a case where it might be easier to translate Vunrupa as coincidental.

[31:18]

So all these things occur spontaneously, but also at exactly the same time. Coincidental. They co-exist. They all come. Yeah, they co-arise. Coincident. Well, here, at this point, you should... Yes, I think it's more, let's say, spontaneous. Because the Linguaries, actually, they must have another word for a Tibetan word for co-existence. Co-existence could be like a henchigeba. Yeah, I mean it. Right, a henchigeba is the simultaneous of the born would be like a co-existence.

[32:19]

What term is that? Ten-chik-kepo. [...] Ten-ch And the spontaneousness cannot be contradicted to transformation. Someone might think if it's a spontaneous or it is always there, then how it can be changed. But here it says it would not contradict that transformation.

[33:25]

Induk Mejur Meghal is not contradicted. Pension on children quotes the same words, and so... What did he say? You took off to transfer the same thing. Yeah, transfer each. on page, at the end of page 257, he has that is, pondering on the cause of its own nature, one realizes that it is spontaneous accomplishment. The boundless collections of the qualities are, however, its transformation. Therefore, this very contradiction of spontaneous accomplishment and transformation is indeed the non-differentiable samsara and nirvana are the result. Okay, that's very close. That's a little combustion.

[34:30]

Do you understand what the heaviness is on that? Yeah, I try to, yeah. Okay, that's good. Well, no, I mean, no. Well, I mean, I think we take this back and look at the book and then just try to post that out. Again, so we got... Maybe this way, I mean, it's elegant. I mean, it's very clear. It sounds like very clear. A lot of cumbersome, but it seems pretty clear. Very clear, okay. Because all spontaneous theorizes. Well, then he goes on to do the meaning of this, so we might as well go through the meaning of this. Yeah, right. Yeah. He is trying to explain how

[35:48]

is you spontaneously exist, situated, which means to exist spontaneously. What exists is the four mandalas, which means referring to the four types of chakras. And then in addition to that is the mind, consciousness. That adds to the five. All these are the nature of five Buddhas and coexist spontaneously. Right? That which is the practice through the A path of the practice.

[36:53]

Okay. You got that, clearly? From that practice. Okay. Uh-huh. Oh, uh-huh. By means of a path. Uh-huh. Uh-huh. possessing the knowledge, the qualities, and that is called a transformation, natural birth, a transformation, and then it's called the difficulty means it's repeated, I think, actually. was the result of the inseparable body of their women.

[38:15]

isn't it just saying that the four mandalas the four mandalas in the mind are really samsara because they're samsara but then through the meditation they transform into the five buddhists so it's the co-existence of the five bodies simply saying that Saying that with the help of the, what was called, the introducing, we are being introduced, these vital nerves, not only nerves, but they also have letters. Yes. And the guru introduced the letters, that's what he is called. So these letters are also not only letters, But there are seed syllables of the Buddha.

[39:17]

And then there are female Buddhas there. So they introduce that. And then recognize that. And then we try to imagine it first. And then use the prana yoga practice. And then transform to what happens. And that's a basic symbol of saying that. Here it is. So you start off with the awareness of ordinary you and then you transform. Because it's always you, then it's the two and one. And that contains the same path. So therefore, our basically simple thing is our body and mind and speech is actually is the devil containing me a saying is that we are We live in some sort of a, and then you will experience the level of the samsara and the nirvana. Okay, that's clear, I see a source.

[40:20]

Now he's talking about, here is what's called, university. There were some yinji's. He's saying, these are just in order to hold in your mind, easy to hold in your mind, easy to. And then here I wrote it in the verses of the commentary on this, what has been written by the Tagovagandran. So I wrote it down in the verses too. memorize in those people who want to study. So I wrote it down in verses. The depa means? Depa means to compose.

[41:22]

Composed. Composed. Basically saying, you know. Now, are the verses like little, like... Just little verses here. Little, like, mnemonics, or...? Yeah, well, um... Season... The name of the commentary? The name of the commentary? Okay, so... So it just means, it's like if you were to memorize those... Yeah, that is. Memorize, easy to memorize. So... It was to get for students to memorize, easy to memorize. But he says... If you really want to learn more, then you must go back into the original text. Go back into the commentary.

[42:28]

Dr. Gilson also wrote. So this is the easy text, right? Well, it is not easy text, but easy. He composed the little memory verse. So there's Dr. Geltson's verses. Yes. And then Konchakundrup expanded a little bit, but also in verse. But then Dr. Geltson himself wrote a commentary in prose on his original verses. And he's saying, if you really care about this, in verse, even memorize, if you really want to understand it more deeply, go back to Dr. Geltson's prose. Exactly. And now... We hope to be able to read about that commentary. I don't know. You can meet, they will stop here.

[43:43]

Where exactly did we stop? Okay, we are exactly exact. 3-7-6-6. Yeah, 3-7-6-9-6. Okay. Yeah. Can you go? That's the next one. That's where we'll start next time. In order to experience through the path, the method of the body method is called a body method practice. So we've finished, the book is the Triple Tantra.

[45:12]

And we finished the whole first of the three tantras, which is the source of all-cause tantra. Today, we finished. Wow. And next week, we start the second. Oh, okay. Champagne. Yeah, we got the champagne. Thank you. Cheers. Cheers.

[45:40]

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